Confucianism

Confucianism is the worldview on politics, education and ethics taught by Confucius and his followers in the fifth and
sixth centuries B.C. Although Confucianism is not an organized religion, it does provide rules for thinking and living
that focus on love for humanity, worship of ancestors, respect for elders, self-discipline and conformity to rituals.

As of the fourth century B.C., Confucius was regarded as a sage who had deserved greater recognition in his time.
By the second century B.C., during China’s first Han Dynasty, his ideas became the foundation of the state ideology.
Today Confucius is widely considered one of the most influential teachers in Chinese history. The philosophies are
still followed by many people living in China today and has influenced thinking in Japan, Korea and Vietnam.

Cultural Beliefs and Practices: Role of Confucianism

Confucianism, the teachings of Confucius during 500 BC, has played an important role in forming Chinese character,
behavior and way of living. (Eliot 2001; Guo 1995) Its primary purpose is to achieve harmony, the most important
social value.

Confucianism strongly emphsizes:

Mercy
Social order
Fulfillment of Responsibilities
This is achieved by everyone having well defined roles and acting towards others in a proper way.

Central Ethical Principal

“Ren” is the central ethical principle, and is equivalent to the concepts love, mercy, and humanity. It is best explicated
by Confucius in the following statement: “Do not do to others what you do not want done to yourself.” This ethical
principle is further strengthened by the Buddhist tradition that merit is accumulated by doing merciful acts, which
leads to a better next life through reincarnation.

Who Was Confucius?

Confucius (551 B.C. to 479 B.C.), also known as Kong Qui or K’ung Fu-tzu, was a Chinese philosopher, teacher and
political figure. His teachings, preserved in the Analects, focused on creating ethical models of family and public
interaction and setting educational standards. After his death, Confucius became the official imperial philosophy of
China, which was extremely influential during the Han, Tang and Song dynasties.
Confucius’ Beliefs, Philosophy and Teachings
During the sixth century B.C., competing Chinese states undermined the authority of the Chou Empire, which had
held supreme rule for over 500 years. Traditional Chinese principles began to deteriorate, resulting in a period of
moral decline. Confucius recognized an opportunity — and an obligation — to reinforce the societal values of
compassion and tradition.

The Golden Rule

Confucius’ social philosophy was based primarily on the principle of "ren" or "loving others" while exercising self-
discipline. He believed that ren could be put into action using the Golden Rule, "What you do not wish for yourself, do
not do to others." (Lunyu 12.2, 6.30).

‘Analects of Confucius’
Lunyu, which sets forth Confucius’ philosophical and political beliefs, is thought to be compiled by his disciples. It is
one of the "Four Books" of Confucianism that Chinese philosopher Zhu Xi, a self-proclaimed Neo-Confucian,
published as Sishu in 1190. Far-reaching in its influence, Lunyu was later translated into English under the title The
Analects of Confucius.

Other books by Confucius include a rearrangement of the Book of Odes as well as a revision of the historical Book of
Documents. He also compiled a historical account of the 12 dukes of Lu, called the Spring and Autumn Annals.

The Origins of Confucianism

To ignore the mysteries of life is the price Confucius had to pay to focus his energy on this world. It is often claimed
that there is a lack of imagination in Confucianism, that it is a philosophy reluctant to imagine the new, to embrace
changes and innovations. The Confucian indifference to the big mysteries, whether cause or effect of the lack of
imagination, seems to be the only approach consistent with the time when Confucius developed his thought, a time
when there was political struggle, moral chaos, and intellectual conflict, in short, when order was almost non-existent.
Confucius thought that going back to the traditional ways was the only path for society to get back on track. He lived
during a time when the Zhou dynasty was immersed in serious political conflicts.

The attention of Confucius was attracted towards very practical considerations of this world rather than seeking
consolation in otherworldly notions. He decided to seek a solution for the challenges of his time, a way to cure a
society which, nearly everyone agreed, was sick. He often mentions some of the sage-emperors of the past: Emperor
Yao (a legendary ruler of the 3rd century BCE), his successor Emperor Shun and the Duke of Zhou, who were
considered responsible of establishing the foundations of Chinese culture. These were considered by Confucius as
inspiring models for a society, far more useful than supernatural beings or other metaphysical ideas.
Confucianism & the State
The teachings of Confucius have come down to our days through his Analects, a collection of aphorisms, maxims
and different anecdotes, probably but not certainly compiled by Confucius' students. It was during the Han dynasty
(206 BCE-220 CE) when Confucianism became the dominant political ideology and the Analects became known by
that name. All early versions of this text have been displaced by a version compiled near the end of the Han dynasty.
About 175 CE this version was carved on stone tablets and the surviving fragments of those stones were re-edited
innumerable times. Despite the fact that it is not entirely certain whether the Analects truly contain the message of
Confucius, it is generally accepted that it is the most reliable source of Confucius’ view.

The Analects
Around 1190 CE, the Analects became part of a collection of four books that until 1905 CE were the subject of the
Chinese civil service examinations. It was the Neo-Confucian philosopher Zhu Xi (Chu Hsi) who gave to these texts
authoritative status. The other three texts were the Book of Mencius, the Great Learning, and the Doctrine of the
Mean.

As has happened with the teachings of every great mind of antiquity, some ideas of Confucius have been subject to
reinterpretation. We can take, for example, one of his statements that men are alike by nature, and they become
apart through practice (Analects, 17:2). This idea on human nature is slightly different from what the later orthodox
Confucian school said, that human nature is originally good.

The Analects is not written in systematic way but rather in a poetic way that sometimes can be interpreted in different
ways. These are some examples of its passages where Confucius said:

Wealth and honour are what every man desires. But if they have been obtained in violation of moral principles, they
must not be kept. Poverty and humble station are what every man dislikes. But if they can be avoided only in violation
of moral principles, they must not be avoided. A superior man never abandons humanity even for the lapse of a
single meal. In moments of haste, he acts according to it. In times of difficulty or confusion, he acts according to it.
(Analects 4:5)

The superior man wants to be slow in word but diligent in action. (Analects 4:24)

I transmit but do not create. I believe in and the love of the ancients. I venture to compare myself to our old Peng.
(Analects 7:1)
[Old Peng Wan an official of the Shang dynasty (c. 1600-1046 BCE) who was known for reciting old stories. This
fragment is sometimes cited to point out that Confucius was not creative. However, we read in the Analects 2:11 that
Confucius “goes over the old so as to find out what is new".]
When Tzu kung asked about government, Confucius said: "Sufficient food, sufficient armament, and sufficient
confidence of the people.” Tzu kung said, “Forced to give up one of these, which would you abandon first?”
Confucius said, “I would abandon the armament.” Tzu kung said, “Forced to give up one of the remaining two, which
would you abandon first?” Confucius said, “I would abandon food. There have been deaths from time immemorial,
but no state can exist without the confidence of the people.” (Analects 12:7)

If a ruler sets himself right, he will be followed without his command. If he does not set himself right, even his
command will not be obeyed. (Analects 13:6)